Jaina Perspective in Philosophy and Religion

Author(s): Ramjee Singh
Publisher: Parshwanath Shodhpith Varanasi

Page 43

34 Jaina Perspective in Philosophy and Religion etc. in different schools of Indian Philosophy. They are responsible for the worldly existence, or bondage, which is determined by the nature ( Praksti ), duration ( Sthiti ), intensity (Anubhava ) and quantity ( Pradeśa )2 of karmas. Jivas take matter in accordance with their own karmas because of self-possession (Kaşāya ). This is known as bondages, the causes of which are Delusion (Mithya-dřşti), Lack of Control ( Avirati ), Inadvertence (Pramada ), Passions (Kaşaya ) and Vibrational-activites ( Yoga ).3.
The Jaina term for avidyā is mithyatva, which is divided into categories and sub-categories differently. According to Umāswami,4 it may be divided into abhigrahita and anabhigrä hita; according to Pūjyapada Devanandis it may be divided into Naisargika and Paropdeśapūrvaka, the last again sub-divided into four sub-classes. According to Kundakunda delusion (moha ) may be divided into Mithyatva, ajñana and aviratie; according to the Fourth Karma Grantha, mithya-darsana is divided into - abhigra hika, anabhigrahika, abhinivesika, samasvaika and anabhoga.? However, the most popular division is of Pūjyapadas-ekanta, viparīta, vainayika, samsaya and ajñāna with their numerous sub-division. The five-fold causes of bondage is sometimes reduced to two or
1. Tattvartha-Sūtra, VIII. 3; Dharma-karma-abhyudayam,
XXI. 108; Pañcâstikaya-sara of Kunda-kunda, V. 148; Karma Grantha, V. 96; Vardhamana Purana, XVI. 45; Dravya-Sangraha by Nemichandra, 33; Adhyatma
Kamala-Mártaņda, IV. 7. 2. Tattvārtha-Sūtra, VIII. 2. 3. Tattvartha-Sūtra, VIII. 1; Dravya-Sangraha by Nemi
chandra, 30; Sarvártha-Siddhi, pp. 374-375. 4. Tattvārtha-Sūtra, VIII. 1. 5. Sarvărtha-Siddhi ( on Tattvärtha-Sūtra, VIII. 1 ), p. 375. 6. Samaya-sära of Kunda-kunda, 89. 7. Karma-Grantha, 4. 51. 8. Sarvartha-Siddhi, VIII. 1.